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An overlooked aspect of the iconography of the Annunciation investigated - Mary's book.
When international scholarship recipient Brooke Townsend arrived in Greece, the last person she expected to see was her old high school flame, Panos Kratos. During his time as a foreign exchange student in Dallas, he and Brooke shared a brief interlude which left her broken-hearted and forever fascinated by the ancient world he came from. Although she vowed never to speak of Panos again, now that she’s face to face with the sexy Greek, can Brooke forget the past and trust him with her most prized possessions―her virginity and, more important, her heart?
In the sixteenth century, European missionaries brought a foreign and global religion to China. Converts then transformed this new religion into a local one. Focusing on the still-active Catholic communities of Fuan county in northeast Fujian, this project addresses three main questions. Why did people convert? Second, how did converts and missionaries transform a global and foreign religion into a local religion? Third, what does Christianity's localization in Fuan tell us about the relationship between late imperial Chinese society and religion? The study's implications extend beyond the issue of Christianity in China to the wider fields of religious and social history and the early modern history of global intercultural relations. The book suggests that Christianity became part of a pre-existing pluralistic, local religious space. The author argues that we underestimate late imperial society's tolerance for "heterodoxy." The view from Fuan offers an original account of how a locality created its own religious culture in Ming-Qing China.
Once, the Virgin Mary was a pivotal element of Christianity, a holy figure at the heart of most Christians' spiritual lives. She was invoked at all major life passages--baptisms, weddings, childbirths, and funerals--and images of the Virgin Mary could be found virtually anywhere, from pub signs to sacred texts. Medieval women especially looked to Mary to answer their prayers, be their role model, and serve as their advocate in heaven. They prayed to her several times a day and sometimes devoted their entire lives to her service. This book investigates perceptions of the Virgin Mary through several centuries of literature. Focusing especially on the depictions of the Virgin Mary in medieval and Renaissance manuscripts, the author rediscovers a time when the Divine Female was very much in evidence, and good Christian women were taught to pray to a Holy Mother. Topics include the cyclical popularity of Virgin Mary; devotional objects such as Books of Hours, rosaries, and Marian gardens; the mystical qualities attributed to the Virgin Mary through centuries of reported divine visions; the historical relationships between the Virgin Mary and other religious figures, including the Devil; and Mary Magdalene as an alternative to the Virgin Mary as a feminine model.
Entering her fortieth year, Beverly Donofrio, a "lapsed Catholic," inexplicably begins collecting Virgin Mary memorabilia at yard sales. Her search for kitsch, however, soon becomes a spiritual quest, leading her to make a pilgrimage to the holy city of Medjugorje. There, she learns that Mary comes into your life only when pride steps out and receives a bonus: hope. In Looking for Mary, Donofrio offers the universal story about a woman who-in a quest for the Blessed Mother-finds herself.
Although the theme of bloodied nuptial sheets seems pervasive in western culture, its association with female virginity is uniquely tied to a brief passage in the book of Deuteronomy detailing the procedure for verifying a young woman's purity; it seldom, if ever, appears outside of Abrahamic traditions. In Signs of Virginity, Michael Rosenberg examines the history of virginity testing in Judaism and early Christianity, and the relationship of these tests to a culture that encourages male sexual violence. Deuteronomy's violent vision of virginity has held sway in Jewish and Christian circles more or less ever since. However, Rosenberg points to two authors-the rabbinic collective that produced the Babylonian Talmud and the early Christian thinker Augustine of Hippo-who, even as they perpetuate patriarchal assumptions about female virginity, nonetheless attempt to subvert the emphasis on sexual dominance bequeathed to them by Deuteronomy. Unlike the authors of earlier Rabbinic and Christian texts, who modified but fundamentally maintained and even extended the Deuteronomic ideal, the Babylonian Talmud and Augustine both construct alternative models of female virginity that, if taken seriously, would utterly reverse cultural ideals of masculinity. Indeed this vision of masculinity as fundamentally gentle, rather than characterized by brutal and violent sexual behavior, fits into a broader idealization of masculinity propagated by both authors, who reject what Augustine called a "lust for dominance" as a masculine ideal.
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